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SHCSR 61 (2013) 425-462 PATRICK J. HAYES , PH.D. (*) THE FRANCIS XAVIER MURPHY, C.SS.R., (1914-2002) COLLECTION OF THE BALTIMORE PROVINCE ARCHIVES: A BIBLIOGRAPHY Of all twentieth century Redemptorists, two periti of the Second Vatican Council remain in the popular mindset. One is Bernard Häring (1912-1998), the widely read moral theologian, and the other is his colorful contemporary, the puckish Francis Xavier Murphy (1914-2002) of the Baltimore Province. Known better to English speakers as Xavier Rynne, he was as prodigious as those who sought to lionize him, keep up with him, or skewer him. From the extensive archival matter he bequeathed to the Baltimore Province Archives, there are a number of humorous and light-hearted jabs at Murphy’s pen name. For instance, a cartoon caption echoes the words emanating from a confessional: «Forgive me Father for I have Rynned!» As «FX» Murphy (also, «Murph»), a member of the Congregation for nearly six decades, he was a tattler, of sorts, but one who held an abiding love for the Church, in part because he believed it was so fascinating, so Spirit-filled and so truly human. For this he garnered the respect (or disdain) of all who read him. If one happened to dwell in his inner circle, he was the inspiration for friendly banter. Any con- testant gave as good as he got. To take one example, the emi- nent English prelate John Cardinal Heenan, who admired Mur- phy’s verve, wrote him in 1971, «I am just off to the Synod where I hope to denounce people like YOU and [other] organized cleri- cal anarchists». 1 Murphy relished this repartee, heaped praise on those skilled at it, and was allergic to the pedant or dullard to the end of his days. (*) Doctor Hayes is the Archivist for the Redemptorist Baltimore Prov- ince, Brooklyn, New York. 1 See the notes of the transcribed letter from Heenan to Murphy, dated October 1971, in the James J. Galvin, C.Ss.R., Papers, Redemptorist Archives of the Baltimore Province: Chronicle Material. 426 Patrick J. Hayes By the onset of the Council in the early 1960s, Murphy had already led a storied life. But it was through the use of the Rynne pseudonym that his legend grew. As Rynne, Murphy was able to avoid ecclesiastical censure for publishing accounts of the inner workings of the closed sessions of the Second Vatican Council, all of which were to be conducted under pontifical se- crecy. 2 In a typical exchange on the question of whether he was the infamous Rynne, Murphy would simply reply, «No, I am Francis Murphy». This «bit of casuistry», as he called it, disclosed a truthful reply and at the same time protected his identity by tricking his interrogator into believing he was not the alleged author. There can be little doubt that his ability to skirt the rules also led to new ventures on his career path, including the hold- ing of prestigious fellowships and openings to print venues such as The New York Times. His career path was not always well planned, but seemed altogether providential. Murphy’s vocational interests went in many different directions–from parish priest, to army chaplain, to social worker, to patristics scholar, to Vatican gadfly, to jour- nalist, to Ivy-League professor. He was a globe trotter–logging hundreds of thousands of miles around the world. He never shirked the apostolic life, doing weekend parish work where ne- cessary and preaching before all who would listen. Whether he was ultimately an asset or hindrance to the Redemptorists in the United States, and specifically to the Baltimore Province, will be a question left to future historians. What this essay aims to do is bring his life and the scope of his literary output to the attention of his confreres as well as to a wider public. Content of the Murphy Papers Murphy left a long paper trail beyond his several books on the council, which themselves appeared in a number of editions. 2 For the regulations governing the Council, see Pope John XXIII, Motu Proprio, Appropinquante Concilio (August 6, 1962), accessed via the Internet March 30, 2011, at http://www.vatican.va./holy_ father/john_xxiii/motu_proprio /documents/hf_j-xxiii_motu-proprio_19620806_appropinquante-concilio_lt.html. Article 11.1 of the regulations governs secrecy. Francis Xavier Murphy, C.SS.R.: A Bibliography 427 The literary legacy has been conserved, as much as possible, by the Baltimore Province and is presently housed at the communi- ty’s Shore Road archives in Brooklyn, New York. Many boxes of unsorted papers came into the possession of the Province Ar- chives and were left fallow before the author of this essay began a slow organization which now forms the present collection. The material constitutes a largely untapped and highly valuable source for scholarly research on the Catholic Church in the twentieth century. The Murphy papers encompass letters, manuscripts, note- books, scholarly and popular articles, photographs, video, film and sound recordings dating from 1896 to Murphy’s death in 2002. If there is one thing that shows through the collection’s documents, it is that Murphy took the craft of writing very seri- ously. He was assiduous in the clarity of his prose, practicing every day, often going through numerous drafts for even the shortest articles or speeches. Further, he was a copious letter writer. There are twenty-six large files of correspondence within the collection. It is perhaps not an overstatement, either, to say that Murphy loved words–not merely as his bread and butter– but also as a wellspring for thought. While he redacted his own words over and over, he also took a wide interest in a number of subjects, collecting scores of files of news clippings. The archives are also in possession of several of Murphy’s books. The papers are housed in six file cabinet drawers of vary- ing dimensions. Murphy’s personnel files are located in the al- pha files, in a separate cabinet drawer. Some material that ap- pears in the personnel files is also available in the Murphy pa- pers. Among these records are copies of letters which seem to be of an official nature relating the interest of the Holy Office in the publication of a series of The New Yorker articles issued by Xavi- er Rynne, together with Murphy’s own rather provocative essays on population questions. The collection itself is subdivided into several sections, though researchers are cautioned that there is frequent overlap of material between sections or within sections, whether by duplication or as adjunct subject matter. The entire- ty of the collection is open to qualified researchers, with some exceptions, particularly in the subject files related to personal matters in cases of ecclesiastical correspondence, adoption, or 428 Patrick J. Hayes student records. Consultation of these materials will be at the discretion of the Province Archivist. The Murphy papers also contain unpublished manuscripts that are attributable to other authors. Researchers who intend to quote from these materials should seek the permission of the copyright holder–either the author or his or her estate. Before providing Murphy’s extensive bibliography, a more thorough biographical sketch will help sit- uate the man and his times. Biographical data Born June 26, 1914, in the Bronx, Francis X. Murphy was raised by loving parents–Dennis and Anna «Nano» (Rynne) Murphy who had eloped from Ireland. They raised three chil- dren, including Patricia (b. 1918) and Annabelle (b. 1923), both of whom survived their elder brother. He was baptized in the Church of St. Angela Merici on Morris Avenue in the Bronx, July 6, 1914. Murphy attended Immaculate Conception Church and School, from which he received the sacraments. At the age of eight he was confirmed in this Church by Archbishop Patrick Hayes of New York and it was then that Murphy began to hear «the first whisperings of the call of God». In 1928, he began the juvenate at North East, Pennsylvania. Upon the death of his fa- ther in September 1932, Murphy applied for and was granted permission by the Rector to return home and assist his mother. While home in the Bronx, he was able to continue studies at Fordham University, where he remained until the end of the fall term. He returned to North East in January 1933, graduating in May 1934. He followed the normal course for Redemptorist stu- dies, entering the novitiate at St. Mary’s, Ilchester, Maryland, and completing his theological training at Mount St. Alphonsus in Esopus, New York. He made his first profession in August 1935 and final profession in September 1938. Murphy was ordained at Esopus on June 23, 1940. Already while at Esopus, Murphy displayed affinities for writing and historical narrative. His first major work, «The Iras- cible Hermit» – a treatise on the temperament of St. Jerome – was published by The Catholic World in 1937, but he had been Francis Xavier Murphy, C.SS.R.: A Bibliography 429 editing or contributing to student or Redemptorist publications in the months prior to this. After he was ordained, Murphy’s su- periors sent the young priest to the Catholic University of Ameri- ca for further studies. He obtained a master’s degree (1942) and doctorate (1944) in medieval history there, writing a thesis un- der the direction of Dr. Martin R. P. McGuire on Rufinus of Aqui- leia, an erstwhile contemporary of St. Jerome. The period and controversies that arose among these two thinkers would serve as a touch point for much of Murphy’s future work, especially in view of limitations on his freedom.

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